Consciousness and the Absolute, The Final Talks ~ Nisargadatta Maharaj

Consciousness and the Absolute,The Final Talks

were written shortly before Nisargadatta’s death in 1981 and translated directly to English with no changes. In a question and answer format the visitors and devotees accompanied this great master during his final teachings. His message uncompromisingly remained the same to the end, to dwell only on our beingness, giving it no attributes, dwelling prior to our thoughts.

Q: Why did this consciousness arise?

M: You are both the question and the answer. All your questions come from your identification with the body. How can any question relation to that which was prior to the body and consciousness be answered? There are yogis who have sat in meditation for many, many years seeking answers to this question, but even they haven’t understood it. And yet you are complaining.

Q: It is a great mystery.

M: It’s a mystery only to the ignorant. To the one not identified with the body, it is no longer a mystery.

Q: Maharaj cannot convey it to us?

M: I keep telling you but you don’t listen.

Q: Does Maharaj see us as individuals?

M: There are no individuals; there are only food bodies with the knowledge `I am’. There is no difference between an ant, a human
being, and Isvara; they are of the same quality. The body of an ant is small, an elephant’s is large. The strength is different, because of size, but the life-force is the same. For knowledge the body is necessary.

Q: How did Maharaj get the name Nisargadatta?

M: At one time I was composing poems. It flow out continuously until my guru cautioned me, ” you are enjoying composing these poems too much; give them up!”

What was he driving at? His objective was for me to merge in the Absolute state instead of reveling in my being-ness.

This was the way I realized knowledge, not through mental manipulation. My guru said: “this is so, and for me, it was finished! If you continue in the realm of intellect you will become entangle and lost in more and more concepts.

Consciousness is time flowing continuously. But I, the Absolute, will not have its company eternally, because consciousness is time bound.
When this being-ness goes, the Absolute will not know `I Am”. Appearance and disappearance, birth and death, these are the qualities of being-ness; they are not your qualities. You have urinated and odor is coming from that-are you that odor?

Q: No, I am not.

M: This being-ness is like that urine. Can you be that being-ness?

Q: Absolutely not!

M: You required no more sadhana. For you, the words of the Guru are final.

M; People come here and stay for days, weeks, even months. The first few days what they have heard takes root, and that is when they should leave, so that what has taken root will have time to grow and blossom. As soon as the seed takes root, they must go. What has taken root must bloom, must express itself within each heart.

Q: Maharaj has said, in this respect, that the teachings were his Gurus, but the understanding was his.

M: My Guru told me that consciousness alone is the Guru, all other developments sprouted within me. The fruit should grow on your own plant. I should not sow my understandings in you. I have no use for traditions or traditional knowledge. If you do the slightest research on tradition you will see that it is all a concept. I am concerned with only one fact. Here I was in my wholeness, not even aware of my awareness, then suddenly this consciousness sprang up. How did it come about? That is the question which needs investigating.

When your individuality is dissolved, you will not see individuals anywhere, it is just a functioning in consciousness. If it clicks in you, it is very easy to understand. If it does not, it is most difficult. It is very profound and very simple, if understood right. What I am saying is not the general run of common spiritual knowledge.

When you reach a state when the body is transcended, mind is transcended and consciousness is also transcended; from then on all is merely happening out of consciousness, which is the outcome of the body, and there is no authority or doership. When a sounce is emanating from the body, it is not that somebody is talking, it is just words emanating, just happening, not doing. If you understand the basis thoroughly, it will lead you very far, deep into spirituality. The Absolute alone prevails. There is nothing but the Absolute.

*Questioner: Why is it that we naturally seem to think of ourselves as separate individuals?

Maharaj: Your thoughts about individuality are really not you own thoughts; they are all collective thoughts; they are all collective thoughts. You think that you are the one who has the thoughts; in fact thoughts arise in consciousness. As our spiritual knowledge grows, our identification with an individual body-mind diminishes, and our consciousness expands into universal consciousness. The life force continues to act, but its thought and actions are no longer limited to an individual. They become the total manifestation. It is like the action of the wind — the wind doesn’t blow for any particular individual, but for the total manifestation.

“Consciousness and the Absolute”
The Final Talks of Sri Nisargadatta Maharaj
Edited by Jean Dunn
Acorn Press

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